ᠴᠠᠭᠠᠳᠠᠢ ᠬᠡᠯᠡᠨ ᠤ ᠠᠩᠬᠠᠨ ᠤ ᠮᠡᠳᠡᠯᠭᠡ – ᠠᠩᠭ᠍ᠯᠢ ᠬᠡᠯᠡ ᠪᠠᠷ 察合台语入门 【美】Eric Schlussel （1） .pdf

An Introduction to Chaghatay: A Graded Textbook for Reading Central Asian Sources Eric SchluesselCopyright © 2018 by Eric Schluessel Some rights reserved This work is licensed under the Creative Commons Attribution-NonCommercial- NoDerivatives 4.0 International License. To view a copy of this license, visit http:// creativecommons.org/licenses/by-nc-nd/4.0/ or send a letter to Creative Commons, PO Box 1866, Mountain View, California, 94042, USA. Published in the United States of America by Michigan Publishing Manufactured in the United States of America DOI: 10.3998/mpub.10110094 ISBN 978-1-60785-495-1 (paper) ISBN 978-1-60785-496-8 (e-book) An imprint of Michigan Publishing, Maize Books serves the publishing needs of the University of Michigan community by making high-quality scholarship widely available in print and online. It represents a new model for authors seeking to share their work within and beyond the academy, offering streamlined selection, production, and distribution processes. Maize Books is intended as a complement to more formal modes of publication in a wide range of disciplinary areas. http://www.maizebooks.org Cover Illustration: “Islamic Calligraphy in the Nasta`liq style.“ (Credit: Wellcome Collection, https://wellcomecollection.org/works/chengwfg/, licensed under CC BY 4.0)Acknowledgments v Introduction vi How to Read the Alphabet xi 1 Basic W ord Order and Copular Sentences 1 2 Existence 6 3 Plural, Palatal Harmony , and Case Endings 12 4 People and Questions 20 5 The Present-Future T ense 27 6 Possessive Pronouns and the Simple Past 34 7 A Legal Document 43 8 A Newspaper Story from Kashgar 55 9 Qasim Beg, “Events in Ghulja” 65 10 Craft Manual of the Blacksmiths 74 1 1 Babur ’ s Description of Fer ghana 89 12 Abu ‘l-Ghazi’ s Shajara-i Turk 106 13 Nawāʾī’ s Seven Sleepers 124 14 The Tadhkira of Jalāl ud-Di ̄ n Kataki ̄ , Part One 133 Contentsiv Contents 15 The Tadhkira of Jalāl ud-Di ̄ n Kataki ̄ , Part T wo 148 16 The Stories of the Prophets 168 Appendix A: Numbers 175 Appendix B: Common Units of Measurement 177 Key to Exercises 179 Chaghatay-English Glossary 187 Index of Grammar and Suffixes 249 About the Author 251The publication of this book was supported in full by a grant from the Lieberthal-Rogel Center for Chinese Studies at the University of Michigan. I am profoundly grateful for their support. Special thanks go to Pär Cassel, who has believed in the value of this project from the start, and to Douglas Northrup for writing in support of its publication. No one is creative in a vacuum. This book came about from a nexus of concern, love, prod- ding, and the recognition of certain needs. I have learned much from more experienced scholars, not least the inestimable Jun Sugawara, and from colleagues, particularly Nicholas Walmsley, Joshua Freeman , Noriko Unno-Y amazaki, Ildikó Bellér -Hann, Onuma T akahiro, Niko Konto- vas, Rian Thum, and Baihaiti. I must also thank my outstanding teachers of Uyghur , Gülnisa Nazarova and Erkin Qadir , both of whom taught me as much about T urkic linguistics as they did about language. Special thanks go to my own students and friends who were the test sub- jects for these lessons, including Marysia Blackwood, Eli Lee, Evangeline McGlynn, Ali Has- san, and David Porter . Devin Fitzgerald rightly told me to rewrite the section on the alphabet. Several others helped me untangle nasty linguistic and paleographic knots. None of this work would have been possible without the careful guidance of my teachers of Chaghatay . At Indiana University , Devin DeW eese introduc ed me to my first Chaghatay manuscripts, and most memorably to the weird world of Central Asian hagiography. The gen- eral sequence of this book’s chapters is derived from what we studied under his tutelage. Later, I spent some years on the sofa of Wheeler M. Thackston, retired from Harvard University , who patiently led a group of us through the Baburnama and the works of Nava ʾi. He later consented to read with me the vulgar scribblings (though I love them) of Mullah Musa Sayrami, Shah Baba Mashrab, and numerous anonymous others. For this I am eternally grateful. I hope that this book reflects well on both of them. This book is dedicated to my partner Gwendolyn Collaço. Her scholarly brilliance and per- ceptive critiques of the institutions of knowledge production and language teaching inspired this experiment in radical Turkology. AcknowledgmentsThis book is an introduction to the premodern literary Turkic language of Central Asia that scholars have come to call “Chaghatay .” (This is also spelled “Chagatay” or “Chagatai.”) It is intended as a textbook for total novices with no experience in any Turkic language or the Arabo- Persian script, as well as those who have already learned a relevant language like Uyghur or Farsi. By the end of chapter 16, the learner should be capable of reading manuscript narrative sources in Chaghatay with the aid of a dictionary. There are narrow and broad definitions of the Chaghatay language. Narrowly , we can date the development of Chaghatay proper to the fifteenth century in the former realm of Cha- ghatay Khan (r . 1226–1242), son of Chinggis Khan, and his descendants. There such notables as the poet ʿAli Sher Nava ʾ i (1441–1501) elevated the speech of the T urkic peoples of the Timurid realm to the station of a common literary language alongside Persian. Around the same time, Ẓahir ud-Din Babur (1483–1530), founder of the Mughal dynasty , wrote a mainly autobiographical work in Chaghatay, the Baburnama, which remains a classic of Islamic and world literature. No small number of other poets and prose writers followed them in places ranging across Central Asia from present-day Xinjiang, China, to the Ottoman Empire. “Cha- ghatay” in this sense points to a realm of literary production engaged with T urko-Persian high culture. Broadly , “Chaghatay” encompa sses writing in Arabo-Persian script along a continuum of Eastern Turkic varieties from the 1400s through the 1950s. In this sense, we can think of Cha- ghatay as a lingua franca for Central Asia that in most places functioned alongside Persian, and in some areas was much more prevalent. The written language, like the spoken, varied significantly across the region, but it was mostly intelligible to dif ferent readers and listeners across time and space. That broad continuity is reflected in how people talked about the lan- guage: When people wrote and spoke, they referred to “T urki,” “the language of the T urks,” as opposed to “Farsi.” T urki as a spoken language interacted with the literary legacy of Nava ʾi and the clerical legacy of Timurid scribes and so provided people with a common idiom for writing all sorts of texts for centuries. We can thus speak not only of Chaghatay poetry and prose but also of Chaghatay documents of every genre. W e might also define “Chaghatay”—or “T urki”—negatively , acc ording to the boundaries of its mutual intelligibility and differences with other Turkic varieties. Chaghatay is not Ottoman or Tatar. These Western Turkic languages have a distinct grammar, different rules for structur- ing speech sounds, and their own general habits of representing those sounds on the page. Nev- ertheless, some Chaghatay writers borrowed forms that we associate with Western Turkic, and in the nineteenth century, intellectuals across Eurasia frequently incorporated these forms into their writing in Eastern T urkic. In Central Asia proper , we can find many examples of written Kazakh that are even more obviously distinct from “T urki,” as the sound rules and grammar of Kazakh are also highly diver gent from Eastern T urkic. IntroductionIntroduction vii This textbook uses the broader definition of Chaghatay for three reasons: 1 Students approaching Central Asian sources will not want to limit themselves to the texts that remain from the Timurid period. Scholars increasingly study social and economic documents from later centuries, the archive of which appears to be expanding rapidly. Most of the available archives are comprised mainly of later documents and a broad range of nar- rative sources. 2 This approach will emphasize flexibility in reading. Insofar as students are learning to read “T urki,” they will find it useful to read a variety of texts from a range of times and places, each of which engages with earlier texts in different ways. The grammatical and vocabulary differences between early and late Chaghatay are slight, but orthographic con- ventions are sometimes extremely inconsistent. No textbook can teach you simply to read Chaghatay , but this one will help you learn to parse a sentence—b reak it into its component parts—and work independently from there. As such, I believe it is pedagogically sounder to begin with simpler, more straight- forward texts, rather than the more elevated, flowery , and Persianate prose of “Classical Chaghatay .” 3 This textbook is intended in many ways for scholars of China and Inner Asia, and the Qing (1636/1644–191 1) in particular . These scholars already have access to introductory text- books for reading Manchu, Mongol, and Tibetan, and there is growing interest in reading Chaghatay in its Eastern Turkestani context. Not coincidentally, the bulk of Chaghatay manuscripts available in digital format also come from this region and time period, which makes practicing with them and conducting research relatively easy. I have in mind as my audience a Sinologist or , perhaps, Mongolist who would like to dig into Ming, Qing, and Republican-era Chaghatay petitions, deeds, and local histories for research purposes. Therefore, we will begin with very late Chaghatay from turn-of-the-century Xinjiang in the form of what many linguists then called “Eastern T urki.” The first third of the book intro- duces this late, relatively easy-to-learn variety through exercises in grammar, vocabulary, and translation through a series of progressive and cumulative lessons. The second third serves to familiarize the learner with major genres of writing in Chaghatay , as each lesson is based on a real primary source written in this later form of the language. These include legal documents, historical narratives, and legends derived from sacred history. The last third consists of readings in earlier Chaghatay narrative sources, including the Baburnama, Nava ʾi, and Abu ‘l-Ghazi, and some more modern manuscripts typical of what one may find in an archive. Each lesson includes relevant glosses and grammar. Throughout I have emphasized the need to read Chaghatay manuscripts, rather than type- script editions. The student’s goal is to be ready to parse a previously unstudied text without reference to another scholar’s own interpretation. Many archives where I have worked do not permit taking photographs of manuscripts, and so it is necessary to transcribe them on the spot. The discussions of common variants of letterforms and the constant juxtaposition of original texts with transliterations from chapter 10 onward are meant to help the student build this skill. These manuscript selections are adapted mainly from sources available in the libraries of Lund University and Uppsala University in Sweden. The staffs of both libraries have invested great effort in making their collections as freely available to the public as possible. In a time when the archives of Xinjiang are almost entirely closed to research, and those in Russia and Central Asia require at least a long journey to access, these institutions have put lar ge parts of their collections online. I am also profoundly grateful to the E. J. W . Gibb Memorial T rust, viii Introduction which has permitted me to reproduce images of the Hyderabad manuscript of the Baburnama from Annette Beveridge’s 1905 edition. Thanks to them, students will encounter a range of hands. This textbook differs from the available grammars of Chaghatay in its tone and style, which is meant to be clear and inviting. I have made the grammar explanations as simple as possible, and they are not exhaustive. That is, we may learn one use of a suffix in a given lesson, and then study further uses in another. My goal has been to introduce the most common forms and some of the subtleties of their usage, while rarer constructions may be left to reference grammars or, one hopes, a future intermediate textbook. Moreover, I have avoided detailed linguistic explo- rations in favor of clear examples explained in plain language. Verse has been excluded from this introductory textbook mainly because, in order to read Chaghatay poetry well, it is best to become familiar with Persian poetry first. I have been fortunate to learn this language from two skilled teachers. I have endeavored to translate what I learned from these two masters, as it is recorded in years of notebooks and marginal scribblings, into an accessible set of progressive lessons in the Chaghatay language. All errors are entirely my own. Yet there were a few more trying experiences in learning Chaghatay that I hope to spare the learner by producing this book. Perhaps the most time-consuming aspect of learning to read Chaghatay is the endless dictionary work. There is no significant dictionary of Chaghatay in English. For this reason, it has always been necessary to learn Russian, German, or French in order to access the glossaries composed in those languages. Alternatively, one can muddle through with an Ottoman dictionary and a Persian dictionary, supplemented by an extensive working knowledge of Uyghur or Uzbek. I recall countless hours sitting around with my com- rades in one library or another, passing around a stack of dictionaries and trying to guess which of the twelve definitions of a word listed in Steingass’ s Persian-English Dictionary was the right one. Learning the meaning of odd, archaic Turkic words was an even more circuitous process. This book intends to take the lexicographical guesswork out of learning Chaghatay, replace it with training in common vocabulary, and help the student focus on studying grammar. As for that working knowledge of Uyghur or Uzbek: Experience indicates that it is indeed a good idea to learn both Chaghatay and a modern Turkic language. Studying one will strengthen your knowledge of the other. I recommend Modern Uyghur, as its orthography, phonology, morphology, and vocabulary are closer to what you will encounter in Chaghatay. Nevertheless, I do not believe that such study should be a prerequisite. Chaghatay grammar is not overly dif- ficult, certainly not for anyone who has studied a reading langua ge before. As for the extreme frequency of Persian vocabulary in Chaghatay , I do not believe it is necessary first to be expert in Persian, although I would encourage studying the language. This book does not replace a good background in Persian, but it does help the learner acquire the vocabulary and intuitions necessary to parse a Turkic sentence with P